graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude)

something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)

Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)

J. N. Darby Translation

And now I commit you to God, and to the word of his grace, which is able to build you up and give to you an inheritance among all the sanctified.

W. Kelly Translation

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aAnd now I commend you to God and to the word of his grace which is able to build you up, and to give you an inheritance among all that are sanctified.

WK Translation Notes

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a

, 26:18 sanctified: ... the present participle may be used abstractedly apart from the question of the action or the passion. But the perfect tense could not be used as it is in [Heb. 10] verse 10 about the same persons at the same time, if the object were to define by ἀγιαζόμενοι that we are only under a process of sanctifying now going on, but as yet imperfect. For while the present may express either the actual time or the abstract character and object of the operation, the perfect necessarily gives the permanent result of a terminated action, and therefore affirms that we have been and are sanctified through the offering of the body of Jesus Christ once for all. It is no question of God's counsel respecting us, but of a present abiding effect of Christ's finished work. Hence to lay stress on ἀγιαζόμενοι as if it must needs indicate a process going on is not only arbitrary, because the present participle does not always convey this force, but even negatived by ἠγιασμένοι which decides the time and excludes what is imperfect. It is not potentiality, but a present fact and a continuous character acquired by Christians through the accomplished and accepted sacrifice of Christ. To translate therefore in verse [Heb. 10:] 14 τοῦς ἀγιαζομένους as "them who are being sanctified" is, under the appearance of literal precision, to prove that we have never seen the true spirit of the passage, and that we do not understand the apostle's doctrine on this great head; and the rather too as τετελείωκεν ("he hath perfected") in the same clause is irreconcilable with this effort to get rid of sanctification here as a standing condition, by denying the abstract force of the present participle as used in this case. It is interesting to observe that in the same chapter ([Heb. 10] ver. 29) the Spirit employs the aorist ἠγιάσθη to describe him who had once been a baptized confessor of Christ crucified, but afterward turned out an apostate. That tense simply states the fact historically; whereas the perfect, adding to it the idea of an existing result, could not properly be used of one who had spurned Christ and counted the blood of the covenant a common thing. It is not true that he had advanced so far in the spiritual life that this blood had been applied by faith, or that its hallowing or purifying effects were visible in his life.

Such talk is merely imaginative, not only without scripture, but neglecting the obvious intimation of that which is said; for the passage says nothing of spiritual life, or of applying the blood by faith, or of purifying effects visible or invisible, but only of sinning willfully after having received the knowledge of the truth. Be it ever so exact and full, this in no way implies in itself a divine work in the conscience so that the person was born again and converted to God, but such a clear full and certain knowledge as many unconverted men possess who nevertheless hold fast the truth in unrighteousness. Very different is the statement in Heb. 9:14 where the blood of Christ is said to purify the conscience from dead works in order to serve (i.e. religiously) the true God. (Bible Treasury N11:335, Pamphlets, 169-170)